Audhu billahi
min ash-Shaytan ir-rajeem. Bismillah ir-rahman ir-raheem. Dastoor ya
sayyidi madad. Nawaytul arba`een, nawaytul ‘itikaf, nawaytul khalwa,
nawaytul `uzla, nawatul riyaada, nawaytus suluk, fee hadhal masjid lillahi
ta`ala al-`adheem.
By
Shaykh Muhammad Hisham Kabbani
Al-hal
is the inner state of a person,
which determines to what level he will be
raised and how he experiences inspiration through his heart.
In large
part, hal is the result of
his amal.
Al-feyd
is an external emanation or outpouring of heavenly light sent directly by
Allah, which descends on
that person without his influence or interference. The two generate
distinct feelings within the person.
Grandshaykh
AbdAllahsaid these different characteristics come to people from seven different
springs, each which flows from a unique source. The different states
people experience are influenced by the specific types of angels that
Allah assigns to help them progress from one internal state to another.
The first level of heavenly springs
from among the seven is conducted by angels specifically created and
assigned by Allahto
inspire the actions of His servants.
These angels send thoughts, inspirations and
power, all of which change the person in a way that is outwardly apparent.
These angels are essentially directing him
through inspiration. He experiences expanded states of happiness and
elation, or constricted states of distraction and unhappiness.
At this level,
he is either in a state of expansion or constriction.
Depending on how his
heart processes the inspiration that moves him to these different states,
either he will laugh, cry, or be in a state of confusion. Also, how his
heart processes these inspirations is determined by his amal.
If he does
something wrong he might cry or be repentant, if he does something good he
might be happy or satisfied that Allah is happy with him.
If he is kind on
every occasion, mashaAllah,
making dhikr, happy,
receiving Allah’s tajalli,
he will be in a state of ecstasy, smiling, or crying out of love of Allah
or from fearing Him.
All these various feelings are inspired by these
angels, and are known as hal:
internal states experienced by Allah’s servants.
Everything on
this earth is maintained and supervised by angels to whom Allah assigned
specific tasks and responsibilities.
The second spring that reaches Allah’s servant
is conducted by another type of angel which makes him aware of what he has
achieved,
in order to progress to a higher spiritual
level. This is why sometimes people find they are in a bad situation that
they deeply regret, and suddenly that situation leads to what we call faraj, a
positive opening for them in their lives, which brings them happiness.
The type of
people we become is based upon our good and bad `amal, upon the good and bad
positions we’ve taken in life, and the good and bad influences we’ve had
around us.
This is the basis of the science of psychology (`amal
al-nafs), which reveals the psychology and personality of a
person. However, such study cannot determine one’s spiritual rank.
While the
first and second heavenly springs are conducted to each person by angels,
The third spring is different. On the Day of Promises, when all things
were atoms in the Divine Presence, when Allah created your essence, your
secrets, your dhat,
He also assigned you to the care of your murshid, who guides you
through your internal states into the role you are destined to assume in
this life, and in ways to improve yourself.
The murshid knows what
inspirations the angels bring to your heart, guides you to the best
outcome, and removes your confusion.
When the feyd descends on you, the murshid channels it in a way
that will raise you to higher spiritual levels.
Thus, for the benefit of
the murid, the murshid balances hal and feyd, the internal states
along with heavenly emanations.
Although there
are hundreds of Murshid at-Tabarruk,
Murshid at-Tazkiyyah, and
Murshid at-Tasfiyya,
in
every century there is only one
Murshid at-Tarbiyya: the one who is carrying the Flag of Irshad (guidance) Sultan Al Awliya Muhammad Nazim al Haqqani [Q].
He is the
source, the spring that flows from the heart of knowledge.
He receives
guidance directly from the Prophet {S} and disseminates it to
all other awliya.
While there
are 124,000 different awliya
at any given time, there is only one
inheritor of Prophet
{S}.
He has the ability and
permission to raise the awliya,
and they can raise all of us.
When the Murshid at-Tarbiyya passes
from this dunya, he passes
on the inheritance he received from Prophet
{S} to another wali.
In this way, at any
given time there is only one Murshid
at-Tarbiyya in the world. Allah gave the permission to Prophet
‑ and from Prophet to that murshid
‑ to have a connection with all the
awliya, even those in
hayyat al-Barzakh.
To take
benefit from the awliya,
the Murshid at-Tarbiyya
identifies what powers and specialties they each have, which he takes from
them and passes to Murshid at-Tabarruk,
Murshid at-Tazkiyyah, Murshid at-Tasfiyya, and to
his followers.
However, only those who reach the level of murid in Naqshbandi tariqat, who reach the highest
level of guidance and who are seekers on that path can benefit from the awliya of Barzakh, and even then, only
through the murshid.
To
truly communicate with and take benefit from souls in the grave
one must have conquered his ego, and his sole aim must be the Divine
Presence.
These special people are under the guidance of the Murshid at-Tazkiyya and they
have reached a subtle state of existence in this world.
Average human
beings cannot take benefit from the people of Barzakh because they do not
have that connection, and are therefore unable to receive inspiration or
guidance from awliya who
have passed into the next world, who no longer use their physical powers.
However, average people can benefit greatly from the living awliya, as they comprehend
life through the physical realm. As such, living awliya are able to reach them
on both physical and spiritual levels.
When one seeks
the way of Allah in any of the forty-one
tariqats, and did not reach
the level of high-ranking wali,
the order will come for him to complete his seclusion in the grave.
The duration of that seclusion will be from
forty days to five or seven years, and it is 70,000 times more difficult
that the seclusion in this world.
One who
completed his seclusion in this world and who has attained the subtle
state of existence here in dunya,
will be higher in spiritual station than one who reached a subtle state of
existence in the grave.
The third
spring comes to us when we keep the orders of the Murshid at-Tazkiyya, following
his guidance, following the footsteps of Sayyidina Muhammad
{s},
doing the specific daily awrad
we are assigned, offering dhikr-ullah
and all the prayers on time, observing all the sunnah of Prophet. When this
outward conduct is achieved our hearts begin to move, like one who
breathes quickly.
The heart palpitates and the murid “catches on fire”.
At this level, the fourth spring reaches him
and he begins to receive heavenly blessings, because he received from the
angels of the first and second springs, from the Murshid at-Tazkiyya,
following the awrad and sunnah, resulting in Allah’s
mercy descending on him.
Now his heart
begins to palpitate, and the
fifth spring comes to him.
Every Thursday and Monday, in the
association of
awliya-ullah, every murshid
spiritually presents his followers and their amal to Prophet Muhammad
{s}.
Those murids whose hearts are
palpitating will be brought into the presence of Prophet, simply by the murshid saying, “Ya
Sayyidi, this is my murid
from your ummah. He is
following your orders and seeking
Sirat al-Mustaqeem,
following in the footsteps of the
awliya.”
Allah said in
Holy Qur`an:
First they
believe, then they disbelieve, then they fall completely.
Kufra
here does not refer to entering a state of kufr, but rather means to fall
into sin. Summa amanu heremeans that he begins to perform more good amal, and afterwards follows
the path of Shaytan, then falls completely.
He is Muslim, but still
falling into sin. At this point,
Murshid at-Tazkiyya is deep in concentration on the hearts of
his followers, preparing them and building them up in order that they not
fall into mischief.
That is why he presents them to the Prophet
{S} every Thursday and
Monday in the majlis of
awliya, in which Prophet examines what each murshid achieved with their
murids.
So when Prophet
{S} observes the murid following his sunnah, observing the ways of
awliya-ullah,
he becomes
very happy and accepts the amal
of the murid and begins to
direct his vision to that murid.
From Prophet’s happiness, the
feyd
‑ Allah’s satisfaction, blessings, divine Lights – begins to reach that murid.
This is why
Muslims say, Unzur Alaina Ya
Rusul-allah “Oh Rasul-allah, look at us, give us one vision, one
glance! We are under your tajalli,
listen to our request, our du`a,
for we are praising you, and we are drowning in difficulties which we beg
you to remove.”
When Prophet
{S} is happy with the murid of that shaykh, he will look at that
person, raise him up, and Allah’s blessing comes on the murid.
As he is raised up, the
heart of that murid will
begin to beat in complete ecstasy, turning, whirling in Allah’s love.
Then Allah inspires the murid to reach the sixth
spring. At this level, when the murid
begins to recite Holy Qur`an ‑ Allah’s ancient words –
Allah
will assigns a tajalli for each letter, word
and verse, which goes quietly to its target, the
murid’s heart, where it affects change.
Without that tajalli there is no change.
One can read the Holy Qur`an day and night, and interpret what they read
according to their limited understanding, take wisdom from it, and even
become enlightened.
But one cannot have a vision unless that tajalli comes with the
recitation, which reaches you when the Prophet becomes happy with you,
resulting in Allah opening that
tajalli.
After one
enters these six different levels,
Allah
allows them to reach the seventh spring,
through which He opens
the secret of the essence of their birth.
Prophet
{S}
also said if the pipe of the servant is still connected with his origin,
with his heavenly source.
Allah
opens to him the “Spring of Innocence”, fitrat al-Islam, the seventh
spring.
That channel is like a plumbing pipe, running water directly from
the original source all the way to the tap, connecting the murid with alam al-arwah.
That pipe is always there.
Our unique
reality comes from our essence (dhat),
the atom Allah created on the Day of
Promises, the day of alastu bi rabbikum
kalu bala, when Allah asked each of us, “Am I not your Lord and
you are My servant?” and we answered,
“Yes!” From that day, ibadullah, Allah’s servants,
have been in a state of worship until their spirits reached the womb of
their mothers.
From that day each soul has remained in a
continuous state of worship, without cessation.
At that
heavenly event, Allah assigned obligations to
each soul, and angels who assist them in their worship.
In that state of
servitude, each soul is engaged in pure worship of their Lord, with no shirk.
Allah may choose to raise
anyone and bestow His feyd
upon them.
In each moment, Allah dresses His servants in anwar al-nabi that first
comes to Prophet {S}, and
from Prophet {S} to anbiya and awliya, and from awliya to everyone else.
Just as
Sayyidina Adam (a) was dressed by Allah in
Paradise, in every moment Allah dresses His servant who is in His Divine
Presence with 70,000 different tajalli.
Paradise is always a living existence, where pain and harm do not exist.
All Allah’s servants, every soul, lived in Paradise before they were born
into this world.
There Allah crowns everyone with divine ecstasy, and with
Sifat al-Jamal.
They are completely pure in that ecstasy, and from within that state they
desire the utmost love and beauty, from that attribute of Sifat
al-Jamal lillahi ta’ala.
Anyone born in
dunya was first born in Paradise. When the time comes, he
appears in dunya through
his mother’s womb.
This is why every child cries at birth, from the pain
and shock of separation from holy presence. At the time of birth into this
world, every baby makes du`a,
pleading with Allah to
allow them to return to that holy presence.
Some babies die immediately
after birth, because Allah accepts their du`a and takes them back!
No one came
into dunya laughing or
smiling; they cry! Only Prophet
{S} didn’t cry when he came
to dunya; he immediately
recited ummati ummati, “My
nation, My nation,” and went into
sajdah, asking Allah
to protect his ummah.
Sayyidina Isa
(a) didn’t cry when he came to dunya;
he said, inni abdullah!
Babies cry when they are born, because they
fear now they will be tempted to sin and will not know what to do. Prophet
{S} said that when a child
is born, either his parents make him a Jew, a Christian or a Zoroastrian,
while in fact the child is already Muslim, because that pre-existing
heavenly `ilm and worship
cannot be darkened. So if that child comes to dunya and begins to deviate
from what he was previously taught in Paradise, he becomes veiled from
heavenly powers. If his parents are not observing states of ritual purity
and prayer,
if they expose him to different bad characters, he will be veiled to the
Divine reality.
At the time of
birth he can still see, he still has that vivid link to Paradise, but when he is veiled that vision is
completely veiled. However, in His Mercy, Allah
I preserves all the
blessing and light associated with that baby’s worship in Paradise! So
when he reaches the age of obligation (adulthood),
Allah restores to him the benefit of all his worship that he performed in
his spiritual life in the Divine Presence.
That person might sin and repent, sin again
and repent again, but he will still be credited with that previous
worship.
That’s why
when someone is given back to their heart, they are happy. Sometimes you
feel so happy and you don’t know why. There is no reason or explanation,
just happiness. You feel light, with no troubles. Allah r
knows you are a sincere servant, and He opens more for you from that
heavenly presence, if fills your heart, and you find yourself in a state
of contentment. About this Allah
I said, ala bi dhikr-ullahi
tatmainnul qulub, “In Allah’s remembrance hearts find
satisfaction, relaxation!”
The human body
is a physical form subject to physical laws. It is dense and gravity pulls
in down, holding it to the earth. If we use the example of a metal
cylinder filled with helium gas, the cylinder is heavy. However, by
changing the density of the helium, it can fill a balloon that will ascend
up into the atmosphere. When Allah
r restores all your
previous dhikr, it fills
you like a helium balloon, and you feel light. When your previous prayers
and dhikr enter the prison
of your physical body and Allah I
releases that holy energy, it balances you between the two worlds and
makes you happy.
By Allah’s order to Prophet
{S}, and from Prophet
{S} to awliya-ullah who are
responsible for your Murshidat-Tarbiyya, that energy is
released. It raises you up and changes your system, completely freeing you
from all kinds of depression, and you relax. You are reconnected with your
reality that previously, because of yourself and the darkness of this dunya, you were unable to see,
and you will begin to see things that others cannot see.
Following the
way of Sayyidina Jalaluddin Rumi [q] ,
the Mevlavi tariqat
practices a form of whirling that thrusts them into that pure state of
ecstasy, when Allah I
releases that holy power to Prophet
{S}, and Prophet
{S} releases it to awliya-ullah.
This is what
Sayyidina Jalaluddin Rumi experienced. When you go up, you don’t go
straight ‑ you turn!
When the helicopter ascends its propeller
spins, creating the power that thrusts it up off the ground. He was not
dancing, he was spinning to that energy taking him upward.
The reality of
spinning is like electrons spinning around the nucleus of the atom. When
Allah released that energy, Jalaluddin Rumi was spinning around his
essence, his reality.
It connected him directly to his reality in the
Divine Presence (from the Day of Promises), and he was surprised by what
Allah granted him.
When Muslims
perform hajj, we perform tawaf in the same way that
electrons circumambulate the nucleus, in a counter-clockwise direction.
This makes us spin, in order to raise us to heavens.
There are higher,
spiritual ranks of tawaf
above every person. Awliya-ullah
make tawaf (spiritually)
immediately above the people, and angels make tawaf above the awliya-ullah, ascending all
the way up to Baytul Ma’mur,
up to the Divine Throne.
Everything must spin around its reality.
The reality of the atom is located in the
nucleus.
The electron, its energy, is running after
its essence.
We have to spin around our essence.
If we can expose our essence and our energy,
and make our energy spin around our essence, at that time we can raise our
body -- like a condensed gas released in a balloon. In this state we are
able to fly.
This is the seventh power of knowledge: the
“spring of innocence” of Islam,
which Allah has given to every person.
In addition, Allah rewards believers with
all the benefit that unbelievers achieved through their spiritual light
from the Day of Promises, to the day of coming to dunya.
That’s why believers are raised higher so
quickly. For example, if we were to say, “Here are one hundred gold coins
to be divided among anyone who needs them.” If one hundred people needed
the coins, each person would get one coin.
If ten people needed the coins, each would
get ten, and so on.
Anyone who
believes in and follows Allah and His Prophet
{S}, and follows the Divine
message and the Way (tariqat) of their shaykh,
especially the Murshid at-Tarbiyya,
will inherit the huge blessings which Allah gave everyone on the Day of
Promises, and the benefit of every unbeliever’s worship from that Day
until they came to dunya.
Further, in these times when corruption is
so widespread, believers get even more benefit. Prophet
{S} said, min ahiya sunnati inda fasadi ummati
falahu ajrun sab’eena shaheed aw miya shaheed, “When everyone
leaves my sunnah, when
there will be corruption throughout my nation,
Allah will give the one who
revives one sunnah the reward of seventy martyrs or one hundred martyrs.”
This applies to praying sunnah rak`ats
of prayer,
wearing a ring,
keeping a beard,
using miswak,
and in fact any sunnah of
the Prophet {S}.
As those
people did not keep their promise to Allah
I to believe in and
worship Him alone, Allah has chosen to give the benefit of their past
worship to those who kept their promise.
That is why the ajrhas increased in these last days.
So this is a
summary of the seventh spring, which can be reached through spinning
around your essence.
When the feyd
reaches you, you will experience every moment in a state of continuous
ecstasy that will not cease until the day you die.
You will reach the
level about which Allah
I spoke, mutu kabla anta mu’tu, “Die
(overcome your ego) before you die.”
The Prophet
{S} said, “If you want to
see anyone who died before he died, look at Abu Bakr as-Siddiq.”
It means
Sayyidina Abu Bakr (r) was able control his ego and the four enemies.
So when one follows in the footsteps of Sayyidina Abu Bakr as-Siddiq,
it leads to the Way of Sayyidina Muhammad
{s}, which leads to that
state of ecstasy, where one spins around their essence in a very high
velocity that causes them to rise up! When they rise, there is nothing to
stop them from rising higher.
Like a tornado: it continues to spin until
it cannot be seen anymore, because it lifted up from earth.
In this higher
state one creates an ideal environment that has no friction, no darkness,
no bad desires, no sins, and no dunya.
In that environment one proceeds toward the Heavenly Presence that Allah
I wants them to reach.
This is why awliya-ullah do
not chase dunya, as it has
no value for them.
They are preoccupied with that heavenly pleasure, that
state of continuous ecstasy that increases each moment, which in their
world diminishes dunya to
nothing.
Many condemn
the dervishes who sit in the corner reciting dhikr-ullah, because they
don’t know what kind of happiness these dervishes are experiencing! If a
minute ray of light is opened from the Divine light falling on those
dervishes, it will drown everyone in this dunya with that ecstasy.
So
why would those dervishes want to leave that ecstasy for dunya? The goal of every mu’min and Muslim is to do
good `amal so when he faces
his Lord on Judgment Day, Allah is happy with him.
Those dervishes have
already reached that level! May Allah forgive us, and help us understand
the Way of awliya-ullah.
Don’t be a
prisoner to your inner self, to your ego and the four enemies ‑ nafs, dunya, hawa, Shaytan –
be a free person! Otherwise you will be a loser on the Day of Judgment.
Don’t ask to
be an orphan! All their lives orphans experience nar al-hasra, the fire that
burns from within, caused by the loss of something so precious.
Don’t lose
your first father, your murshid!
Don’t be an orphan without a murshid!
Find your guide! Find Murshid
at-Tarbiyya, who can raise you up.
Don’t make the mistake of
thinking you don’t need anyone, that you can proceed directly without a
guide.
Keep the spiritual father who guides you to Allah . Murshid at-Tarbiyya will make
you happy in this life and in the Hereafter, pulling you to your divine
station through his guidance.
If you follow his guidance, you will attract
feyd al-ilahi, the
emanations of Allah’s blessings. Wa
min Allah at-Tawfiq. And success is with Allah
I.«
Bihurmat al habeeb wa bi hurmat al-Fatiha.For the sake of the
Beloved, for his sake we recite the Opening Chapter of Qur`an.
.jpg)
.